Hegel On Stoicism and Skepticism by Christopher P. Satoor, B.A. (Hons)

Self-consciousness in the relationship of lord and bondsman becomes obedient to the lord. This obedience that self-consciousness has obtained has played a part in the new essential nature that has arisen (Hegel, 197). This essential nature in the process of its development becomes one that loses its objective and intrinsic value (Hegel, 197). Hegel states: “Thus this self-consciousness does not become an ‘I’ that in its simplicity is genuinely self-differentiating, or that in this absolute differentiating remain identical with itself” (Hegel, 197). He states that consciousness is thus thrown back into itself, and projects itself to be an object. During this process, consciousness sees in the lord what it wills to be, a “consciousness that exists as a being-for-itself” (Hegel, 197). However, the obedient consciousness has two moments: one that is contained in being an object -or objectified essence- the other as being ‘for-itself’ in that of the lord. This opposition of both ‘for-itself’ and the ‘object,’ fall apart in a sense; consciousness takes a new form according to Hegel (Hegel, 197). When this process falls apart we see that ‘being-for-itself’ is in fact for us, and the objective essence which looked inwards to the lord was in fact consciousness (Hegel 197). This moment is a state where consciousness becomes fully aware of itself; a state where consciousness has its own essential being. In this essential being, consciousness can freely think for itself, and become a ‘free consciousness’ (Hegel 197). 

Hegel states: “For to think does not mean to be an abstract ‘I,’ but an ‘I’ which at the same time the significance of intrinsic being, of having itself for an object, or reflecting itself to objective being in such a way that its significance is the being-for-self of consciousness” (Hegel, 197). However, consciousness, now aware of this process has come to terms that ‘it simply is’ (Hegel 197). What does this mean? Hegel means that there is possibly something other than consciousness. This other isn’t a determinate being, but is an aspect of what is in consciousness -which he calls a notion- (Hegel, 197). This notion is also existent and consists only in thought, which brings a unity between thought and consciousness. Consciousness then becomes aware of such a unity and realizes that such a notion exists for us (Hegel 197). Hegel states: “In thinking I am free, because I am not an ‘other,’ but remain simply and solely in communion with myself and the object, which is for me, the essential being, is in undivided unity in my being-for-myself” (Hegel, 197). Hegel is trying to prove that thinking is a movement within oneself (Hegel, 197). This movement with an object has both ‘being-in-itself’ and ‘being-for-itself,’ contained in a unity for self-consciousness (Hegel, 197).

This process, states Hegel has characteristics of ‘selfsameness’ which forces itself from itself and slowly becomes aware of existence, but not as a being, but as a ‘being-in-itself’ (Hegel, 198). However, consciousness knows that this step is only a part of the process of the movement; it does not accept itself as a being-in-itself; it knows that this step is an element to its definite being (Hegel, 198).  According to Hegel, the freedom of self consciousness is aligned with a historical school of thought called stoicism (Hegel, 198). Hegel outlines stoicism to be, consciousness as a being that thinks (Hegel, 198). It’s important to note, that in mentioning stoicism, Hegel wants us to identify that it is a consciousness -holding a belief that is good- only because it thinks it is good (Hegel 198).
 

Consciousness overall has an unenthusiastic opinion of this lord and bondage relationship. The lord cannot find the truth in the bondsman, and the bondsman cannot find true meaning in the lord. They both wish to be free, and in this relationship both become indifferent to their roles. They both want desire, they have needs, and yet they achieve these things in a stoic way, in which they think the need is good only because they think it. (Hegel 199). Hegel states that the self-will is thus freedom, which is driven into some individuality which can be clearly seen in this case of bondage (Hegel 199). Hegel states “Stoicism is the freedom which always comes directly out of bondage and returns into the pure thought” (Hegel 199). There is a need for stoicism, as it works in an all encompassing ‘world-Spirit ‘and comes on the scene at a time of “universal fear and bondage” (Hegel 199).

Self-consciousness contains a unique ‘otherness’. This’ otherness’ is one that is not apart, of the pure abstraction of an ‘I’, but an ‘I’ that contains this ‘otherness’ within itself as a form of thought.(Hegel 200). This ‘otherness is a process in which it proceeds back into itself. The essence of this ‘otherness’ is the only one that is abstract (Hegel 200). This leads to the freedom of consciousness, not caring about its natural existence, which abandons life completely. According to Hegel this sets up a twofold reflection. This reflection is as follows, “Freedom in thought has only pure thought as its truth, a truth that is lacking the fullness of life” (Hegel 200). According to Hegel stoicism is not the life embodied with content and experience, but it is a life of the opposite, one where such content, is collapsed back into itself. This process then confuses what is the ‘true’ and what is the ‘good ‘leaving concepts that are empty (Findlay p.523). What is left is an incomplete negation, because of such abstract freedom, which Hegel states as “Is thus only the incomplete negation of otherness” (Hegel 201). What can settle these problems? How can we obtain order in all of this? Hegel’s answer is skepticism. To Hegel skepticism is thus, realizing that stoicism is simply a notion. Skepticism thus becomes the real actualization of a freedom of thought (Hegel 202). It is in skepticism where we see Hegel’s principle of the negative at work. “In skepticism, now, the wholly unessential and non-independent character of this ‘other’ becomes explicit for consciousness; and the [abstract] thought becomes the concrete thinking which annihilates the being of the world in all its manifold determinateness, and the negativity comes to know itself” (Hegel 202). This negativity in the aforementioned quote helps recognize the true forms of life clearly as a real negativity for thought (Hegel 202).

Stoicism purpose is thus equivalent to the connection of the independent consciousness, which is seen in the relationship of Lord and bondage. Skepticism main purpose is to gain this negative outlook of ‘otherness’ (Hegel 2002). However skepticism in the end holds a dialectical process, which can be seen as negating the determinateness from our thoughts. These results leave us with empty concepts, so skepticism doesn’t see the concrete world as a whole. None of these instances can help accept its own perception, for all it sees is the constant disappearance of its content. (Findlay p.524)  The skeptic is thus left in an array of disorder, unable to come to terms with any of its justifications of the world (Findlay p.524)